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Whale Rider: the Re-Enactment of Myth and the Empowerment of Women Kevin V
Journal of Religion & Film Volume 16 Article 9 Issue 2 October 2012 10-1-2012 Whale Rider: The Re-enactment of Myth and the Empowerment of Women Kevin V. Dodd Watkins College of Art, Design, and Film, [email protected] Recommended Citation Dodd, Kevin V. (2012) "Whale Rider: The Re-enactment of Myth and the Empowerment of Women," Journal of Religion & Film: Vol. 16 : Iss. 2 , Article 9. Available at: https://digitalcommons.unomaha.edu/jrf/vol16/iss2/9 This Article is brought to you for free and open access by DigitalCommons@UNO. It has been accepted for inclusion in Journal of Religion & Film by an authorized editor of DigitalCommons@UNO. For more information, please contact [email protected]. Whale Rider: The Re-enactment of Myth and the Empowerment of Women Abstract Whale Rider represents a particular type of mythic film that includes within it references to an ancient sacred story and is itself a contemporary recapitulation of it. The movie also belongs to a further subcategory of mythic cinema, using the double citation of the myth—in its original form and its re-enactment—to critique the subordinate position of women to men in the narrated world. To do this, the myth is extended beyond its traditional scope and context. After looking at how the movie embeds the story and recapitulates it, this paper examines the film’s reception. To consider the variety of positions taken by critics, it then analyses the traditional myth as well as how the book first worked with it. The onclusionc is, in distinction to the book, that the film drives a wedge between the myth’s original sacred function to provide meaning in the world for the Maori people and its extended intention to empower women, favoring the latter at the former’s expense. -
Pacific Island History Poster Profiles
Pacific Island History Poster Profiles A Note for Teachers Acknowledgements Index of Profiles This Profiles are subject to copyright. Photocopying and general reproduction for teaching purposes is permitted. Reproduction of this material in part or whole for commercial purposes is forbidden unless written consent has been obtained from Queensland University of Technology. Requests can be made through the acknowldgements section of this pdf file. A Note for Teachers This series of National History Posters has been designed for individual and group Classroom use and Library display in secondary schools. The main aim is to promote in children an interest in their national history. By comparing their nation's history with what is presented on other Posters, students will appreciate the similarities and differences between their own history and that of their Pacific Island neighbours. The student activities are designed to stimulate comparison and further inquiry into aspects of their own and other's past. The National History Posters will serve a further purpose when used as a permanent display in a designated “History” classroom, public space or foyer in the school or for special Parent- Teacher nights, History Days and Education Days. The National History Posters do not offer a complete survey of each nation's history. They are only a profile. They are a short-cut to key people, key events and the broad sweep of history from original settlement to the present. There are many gaps. The posters therefore serve as a stimulus for students to add, delete, correct and argue about what should or should not be included in their Nation's History Profile. -
The Canoe Is the People Indigenous Navigation in the Pacific
The Canoe Is the People Indigenous Navigation in the Pacific NAVIGATING NAVIGATING ..................................................................................................1 Video 1 - Cook Islands navigator Tua Pittman .....................................................1 Video 2 - Satawalese navigator Mau Piailug ........................................................2 Video 3 - Satawalese navigator Jerome Rakilur....................................................2 Video 4 - Maori master canoe builder, Hekenukumai Busby (New Zealand) .......2 1 Preparing and Starting Out .....................................................................................3 Video 1 - Maori master canoe builder, Hekenukumai Busby (New Zealand) .......3 Video 2 - Satawalese navigator Mau Piailug prepares his crew and visits his father’s grave before a voyage ..............................................................................3 Video 3 - A spiritual cleansing ceremony takes place in the Cook Islands ...........4 Story 1 - Turtle and Canoe: The Importance of Preparation (Palau,Micronesia)4 1.1 Canoe ...................................................................................................................5 Video 1 - Satawalese navigator Jerome Rakilur....................................................5 Video 2 - Satawalese navigator Lewis Repwanglug..............................................5 1.2 Food .....................................................................................................................5 Video -
Social Change in the South Pacific: Rarotonga and Aitutaki
SOCIAL CHANGE IN THE SOUTH PACIFIC Rarotonga and Aitutaki BY ERNEST BEAGLEHOLE D136D1., ? | ey ro Be Ca ow ; NEW YORK THE MACMILLAN COMPANY FIRST PUBLISHED IN 1957 This book is copyright under the Berne Convention. Apart from any fair dealing for the purposes of private study, research, criticism or review, as per- mitted under the Copyright Act 1956, no portion may be reproduced by any process without written permission. Enquiries should be made to the publisher. © The Macmillan Company, 1957 PRINTED IN GREAT BRITAIN 9d -O PREFACE THIS monograph summarizes the results of applying historical and contemporary fieldwork methods to the analysis of the processes of social change in the two small Pacific islands of Rarotonga and Aitutaki. In its earlier historical sections it relies very largely upon the surviving early Cook Island missionaries’ records now lodged in the London library of the London Missionary Society. I have to thank Miss Irene M. Fletcher, librarian and archivist of the London Missionary Society, for making available these records, and the Secretaries of the Society for their generous permission to use them in any way that suited the purpose of this study. My wife spent many laborious days that might have otherwise been more enjoyably used working through the early Cook Island mission res files in the L.M.S. library. She also read the proofs and prepared the index. I thank her now, as always, for her unfailing help and a ye encouragement. | Thelatter part of this monograph is based on some two months’ intensive fieldwork in Aitutaki in the summer of 1948-49. -
Polynesian Oral Traditions RAWIRI TAONUI1
Polynesian Oral Traditions RAWIRI TAONUI1 CREATION Creation traditions explain the origins of all things, including the universe, heavens and earth, the gods of nature, all things animate and inanimate in the phenomenological world, male and female forms, and life and death. These mythologies reflect deep-seated philosophical, religious, cultural and social beliefs about the nature of reality and the unknown, being and non- being and the relationship between all things; hence they are regarded as the most sacred of all traditions. MAORI SPEECHMAKING New Zealand Maori celebrated Rangi (Skyfather) and Papa (Earthmother) in whakatauki (aphorisms), waiata (songs) and whaikorero(formal speechmaking) as the following example shows: E mihi atu ki Te Matua, ki a Ranginui, ki a Rangiroa, Greetings to the Skyfather, the Great Heavens, Tawhirirangi, Te Hauwhakaora, the Expansive Heavens Te Hau e pangia nga kiri o te tangata. The Heavenly Winds, the Life Giving Winds, E mihi atu ki a Papatuanuku, ki a Papatuarangi the Winds that caress the skin of all people. Te Papa i takatakahia e nga matua tupuna, Greetings to the Earthmother, Te Papa i waihotia e ratou ma extending beyond the visible land, Te Papa e maroro ki te itinga, e maroro ki te opunga extending beyond the visible heavens Te Papaawhi, e awhi ana i a tatou, o tena, o tena, The Earthmother trampled by our ancestors, o tena o nga whakatupuranga e tupu ake nei the Earthmother left in heritage by them Te Ukaipo, Te Ukaiao mo tatou katoa. The Earthmother that stretches unto the sunrise, that stretches unto the sunset The Embracing Earthmother that embraces each of us from all generations She that sustains us in the night, that sustains us in the day.2 Skyfather And Earthmother The ancestors of the Polynesians transported and relocated their oral traditions as they migrated across the Pacific Ocean. -
Whale Rider Mat No | 1
WHALE RIDER Mat No | 1 FILM POSTERS Have a look at the film posters below. Speculate about the content of the film Whale Rider. Describe and analyse the posters and say which of the four you like most. © Nancy Grimm - Feature Films in English Language Teaching WHALE RIDER Mat No | 2 CHARACTER DEVELOPMENT Choose one of the five main characters (Paikea, Koro, Nanny Flowers, Porourangi, Rawiri) and trace his/her development throughout the film. Use the table below as a guideline for your answers. INTERACTION WITH AcTIONS & MOTIVATION BEHAVIOUR CHARACTERS Beginning Middle End © Nancy Grimm - Feature Films in English Language Teaching WHALE RIDER Mat No | 3 CHARACTER CONSTELLATION Create a diagram in which you outline the relationship(s) between the characters and the conflicts between them (proximity, alignment, etc.). You may want to use popplet.com to create your diagrams. © Nancy Grimm - Feature Films in English Language Teaching WHALE RIDER Mat No | 4 CULTURAL INFLUENCES Where would you position each character in the diagram below? Why? Western influences: a linear, more progressive approach to life and history In-between cultures Maori (indigenous) influences: a cyclical approach (a myth – the legend of Paikea) © Nancy Grimm - Feature Films in English Language Teaching WHALE RIDER Mat No | 5 NARRATIVE STRUCTURE Add appropriate scenes/sequences from the film to the narrative structure (Freytag’s pyramid) outlined below. Climax Falling A ction ction Rising A Exposition Denouement © Nancy Grimm - Feature Films in English Language Teaching Whale RideR - TeacheR sheeT Mat No | 5 NARRATIVE STRUCTURE Add appropriate scenes/sequences from the film to the narrative structure (Freytag’s pyramid) outlined below. -
The Whale Rider at the American Museum of Natural History *Billie Lythberg, **Jennifer Newell, ***Wayne Ngata
Museum & Society, 13 (2) 189 Houses of stories: the whale rider at the American Museum of Natural History *Billie Lythberg, **Jennifer Newell, ***Wayne Ngata Abstract In April 2013, fifteen members of theMāori tribal arts group Toi Hauiti travelled to New York to reconnect with their carved wooden ancestor figure, Paikea, at the American Museum of Natural History (AMNH). They gave educational presentations to school groups, museum staff and members of the public about Paikea and the whare kōrero, or house of stories, which Paikea had adorned as a gable figure. Through a discussion anchored in the importance of taonga (ancestral treasures), this paper describes embodied forms of knowledge used by Paikea’s descendants to know him in his absence, and introduce him to diverse audiences. Its foci are: museum education in multicultural contexts; learning by doing through the use of interactive activities; and community outreach and museum education. In addition, it discusses the challenges to protocols and opportunities for learning offered to AMNH staff through this engagement, and examines the impact it had on Toi Hauiti members themselves. Key words (3-5): museums and source communities; object-centered learning; embodied knowledge; outreach; inreach Uia mai koia whakahuatia ake - Ask and you will be told Ko wai te whare nei e? - What is the name of this house? Ko Te Kani - It is Te Kani Ko wai te tekoteko kei runga? - And who is the sentinel on top? Ko Paikea! Ko Paikea! - It is Paikea! It is Paikea! Whakakau Paikea hi! - Paikea who transformed -
The Usage of Traditional Maori Narratives As Cognitive Models And
Copyright is owned by the Author of the thesis. Permission is given for a copy to be downloaded by an individual for the purpose of research and private study only. The thesis may not be reproduced elsewhere without the permission of the Author. The usage of traditional Māori narratives as cognitive models and educational tools A thesis presented in partial fulfilment of the requirements for the degree of Master of Arts in Social Anthropology at Massey University, Albany Campus, New Zealand. Sebastian Pelayo Benavides 2009 i Abstract The present research consists of an interdisciplinary approach which combines mainly sub-disciplines from the anthropological and psychological perspectives as theoretical background. Regarding the latter, from the cognitive anthropology perspective the research highlights Bradd Shore’s (1996) view on cognitive models, together with the theories put forward by the sociocultural approach in psychology based on Vygotsky’s school of thought. The main objective of the study is to achieve a broad view on the use of traditional kōrero paki and kōrero o neherā (Māori folktales/legends and myths) as pedagogical tools and as cognitive models. The latter includes a bibliographical review which covers the analysis of narratives and their usage from different areas, such as Māori epistemology and education, cultural psychology and cognitive anthropology. Being a research stemmed from an anthropological concern –how do people from different sociocultural backgrounds construct and transmit knowledge- it considered as a fundamental element an empirical or “fieldwork” approach to the matter. Therefore, the research analyses –based on semi-structured interviews- the perspectives and understanding of the usage of traditional Māori narratives as educational tools of scholars in the Māori studies/education field and of a sample of Māori teachers, most of them connected to a Kura Kaupapa Māori school, constituting a “study case” for this qualitative study. -
Muench-Beitr-Bd 15__244-291
Fig.1 244 MICHAELA APPEL Female Figures from Aitutaki: Traces of Genealogy and Descent Introduction The Munich State Museum of Ethnology holds a unique female figure from the island of Aitu- taki in the Southern Cook Group in Central Polynesia.1 It was originally described as a »God from Otahiti carved out of wood and horizontally painted black; figure standing upright two feet in height reminding of Egyptian deities,«2 before it was attributed to Aitutaki by Te Rangi Hiroa through stylistic comparison. The sculpture has well-defined eyebrows which meet the upper end of the nose; eyes and mouth are formed by elliptical incisions. It has got prominent ears which show holes pierced through the back, a sharp angular chin, pointed shoulders, rec- tangular raised nipples, a protruding round navel, female genitals and straight legs with solid feet. The thin forearms lie horizontally upon a rounded abdomen and terminate in three pointed fingers. The black paint marks from head to foot obviously represent body paint or tattoos, and the figure shows a carved serrated zigzag line on both sides from the shoulders down to the hips. In fact, it was this »serrated line with sunken triangles opposite alternate teeth« charac- teristic of Aitutaki carved objects which enabled Te Rangi Hiroa to identify its true locality3 (Fig. 1–3). 1 The Southern Cook Group comprises the islands of Rarotonga, Aitutaki, Atiu, Mauke, Mitiaro, Mangaia, as well as the uninhabited islands of Manuae and Takutea, the Northern Group the islands Manihiki, Nas- sau, Penrhyn (Tongareva), Pukapuka, Rakahanga, Suwarrow and Palmerston. Aitutaki has about 2000 in- habitants (Beaglehole 1957: 6, 15). -
Maori Myths & Legends Copy
S Paikea and the Whale 33 In Hawaiki there once lived a chief called Uenuku, who had seventy-one sons. Seventy of these sons were chiefs, for their mothers were of noble birth. But Uenuku had one wife who was a slave, and because of this, her son Ruatapu was of no importance. One day Uenuku decided to build a great canoe. A tall tree was cut down and his men worked at hollowing, smoothing and carving it. When it was finished it was painted red and hung with strings of feathers. Then Uenuku brought together all his sons, so that their hair might be combed and oiled and tied into top-knots. This was so that they would look well when they sailed for the first time in the great canoe. Uenuku himself combed and oiled and tied their hair, for this was tapu (a sacred thing). When all but Ruatapu were ready, Ruatapu said to his father, “Are you not going to comb my hair as well?” But his father said, “Where could I find a comb for your hair? These combs are sacred. They cannot be used on the hair of people of no importance.” Then Ruatapu said, “But I thought I was your son.” His father said to him, “Yes, you are my son. But your mother is only a slave woman, so you are not a chief like your brothers. I cannot comb your hair.” © Then Ruatapu was very ashamed, and ran away and planned his revenge He went down Top Teaching Tasks to the canoe and cut a hole in its bottom. -
Issues and Events, 1 July 2007 to 30 June 2008
Polynesia in Review: Issues and Events, 1 July 2007 to 30 June 2008 Reviews of American Sämoa, Hawai‘i, in Hawai‘i (CIN, 28 July 2007, 5). Niue, Tokelau, Tonga, Tuvalu, and Hundreds attended his state funeral on Wallis and Futuna are not included in 27 July at the Are Kari Oi Nui (CIN, this issue. 30 July 2007, 1). Landowners of two outer-island Cook Islands airports were dissatisfi ed with the Issues in the Cook Islands during the government. At one point Manihiki period under review highlight contro- Airport landowners, angry about versial government decisions as well as lease terms, initiated a forced airport some notable judicial and parliamen- closure by spreading debris over the tary amendments. Government indif- runway to render it unusable (CIN, 5 ference to voter concerns was refl ected July 2007, 1). They later agreed to in confl icts at Aitutaki and Manihiki a new lease arrangement for sixty airports, a drawn out debate over an acres of land at an estimated value of indoor stadium for the country, the nz$200 per acre (CIN, 1 Feb 2008, 1). sudden discontinuation of the vaka (One nz dollar was the equivalent of (district) council, unfair cost-of- living us$.69 as of August 2008.) Despite adjustments (cola), and even a chal- the agreement, a fl ight to Manihiki lenge from the traditional leadership was turned back by some disgruntled in the House of Ariki. This review Manihiki airport landowners (CIN, 14 underlines the growing disconnect May 2008, 1). A police patrol boat between the Cook Islands government was required to help keep the peace and Cook Islanders, and the margin- (CIN, 16 May 2008, 1). -
Friday, October 5, 2007 Ngā Maunga
22 • TE AO MAORI MAI I TE TAIRAWHITI • FRIDAY, OCTOBER 5, 2007 NGĀ MAUNGA He Mihi Pukehāpopo and Whāngārā Ko Pukehāpopo te maunga Ko te mihi whānui ki a koutou i tēnei Pukehāpopo is the mountain putanga, ko te tuawaru hoki o ngā tuhituhi e kōrerotia nei ko, Ngā Maunga Kōrero Ko Waiōmoko te awa o Te Tairāwhiti. Kua peka atu anō mātau Waiomoko is the river i ngā tini maunga me te taunga atu ki runga o Pukehāpopo i Whāngārā-mai- Ko Ngāti Konohi te iwi tawhiti. Ko te kāinga hoki tērā o Paikea, o Ngāti Konohi is the tribe Porourangi me tōna teina a Tahu-pōtiki. Ko te kāinga anō hoki o Waho-te-rangi Tīhe mauri ora! tae atu ki te rangatira toa, a Konohi, ki Alas the breath of life! Hinematioro me ngā uri whakaheke e hora nei. Anō nei rā, tangatanga mai, pānui mai, whakaarohia mai. UKEHĀPOPO rises majestically over the sleepy settlement of Whāngārā. A warm greeting to you all and to this the PNestled at its foot are the whare tipuna eighth issue of the series, Ngā Maunga (meeting houses) of Whitireia and Waho-te- Kōrero o Te Tairāwhiti. We’ve jumped rangi, while the adjacent island of Toka-a-rangi a few maunga (mountains) from the evokes stories of the incredible feats and deeds of last issue, to Pukehāpopo in Whāngārā its people. From time immemorial, Pukehāpopo — the home of Paikea the whalerider, of has stood as sentinel to the illustrious works of its Porourangi and his younger brother Tahu- ancestors, which to this day have remained firmly pōtiki, the eponymous ancestors of Ngāti carved in the minds and souls of its people.